Sentences with phrase «form of human experience»

Whatever its ultimate significance may prove to be, this is certainly one fundamental form of human experience.

Haight sees faith as «a universal form of human experience» that «entails an awareness of and loyalty to an ultimate or transcendent reality.»

However, if we look at some forms of human experience, contrast and the intensity it evokes can be quite overwhelming, making life border on the chaotic.

The APA states despite the persistence of stereotypes that portray lesbian, gay, and bisexual people as disturbed, several decades of research and clinical experience have led all mainstream medical and mental health organizations in this country to conclude that these orientations represent normal forms of human experience.

When we say that these patterns of experience have been used in doctirines of atonement, we do not mean that the theologians have tried, to reduce the meaning of God's saving work to forms of human experience.

Despite the persistence of stereotypes that portray lesbian, gay, and bise xual people as disturbed, several decades of research and clinical experience have led all mainstream medical and mental health organizations in this country to conclude that these orientations represent normal forms of human experience.

Not exact matches

She's the world's highest paid female CEO and she just so happens to have also formed Terasem, a religion that hypothesizes that «a person's mind file may be downloaded into a robotic, nanotechnological or biological body to provide life experiences comparable to those of a typical human.»

so, if God created humans, they would all be perfectly formed, experience absolutely no health problems of any kind, and either live forever, or evaporate into thin air upon reaching their 100th birthday?

By caritas, the Pope means a distinctive form of the love that humans experience — not eros, nor amor, nor affection, nor commitment in choice (dilectio), nor friendship, nor all those other forms of love that humans know and cherish, each in its own way.

It asks respondents about a wide variety of human - interest topics, from their participation in religious services and religious beliefs, to questions about their attitudes regarding marriage, divorce, cohabitation, and other family forms, to specifics about sexual behavior and experience of abuse and domestic violence.

In some cases this appeal to inner intuition might take the form of the claim that each of us has a «non-sensuous experience of the self» which is «both prior to our interpretation of our sense - knowledge and more important as source for the more fundamental questions of the meaning of our human experience as human selves» (BRO 75).

In the case of microbes which feed on humans, a society with limited potential for intensity of experience may achieve a measure of endurance by destroying societies of occasions which form the necessary environment for dominant human occasions of greater potential intensity of experience.

The cops I know are constantly struggling with some form of» - ism» (e.g. race, age, class, etc) given the combination of experience and an innate human tendency towards profiling.

Let the contemporary Christian rejoice that Christianity has evolved the most alien, the most distant, and the most oppressive deity in history: it is precisely the self - alienation of God from his original redemptive form that has liberated humanity from the transcendent realm, and made possible the total descent of the Word into the fullness of human experience.

A contemporary faith that opens itself to the actuality of the death of God in our history as the historical realization of the dawning of the Kingdom of God can know the spiritual emptiness of our time as the consequence in human experience of God's self - annihilation in Christ, even while recovering in a new and universal form the apocalyptic faith of the primitive Christian.

If we take seriously Whitehead's claim that the fundamental form of order and hence of value is aesthetic, and the accompanying principle of relatedness, it is obvious that unilateral power (the ability to affect without being affected) inherently inhibits the growth of value in human experience.

In contrast with this experience, which is universal and important but not of central or ultimate importance, the experiences described in the next part of this book as defining religious experiences are involved in and illustrated by every form of human activity including the seeking for food and the appreciation of art.

Assertions to the effect that God is the Creator of the universe, the Father of mankind, or that he came in human form in Jesus Christ, probably do not relate helpfully at any point to the experience of the questioner and may well clash with well - grounded concepts derived from other areas of his experience.

In the following part of this book five fundamental experiences will be described as forming a basis for a religious understanding of human existence.

In the particular problem of God, the quest accordingly took the form of looking for the answer to the question, «What is that area of human experiencing in which awareness of God is to be found?»

From another perspective, Christine E. Gudorf, in a chapter on «Regrounding Spirituality in Embodiment», (35) observes that contemporary Christians are creating new forms of spirituality based in reflection on embodied human experience.

Now, Gudorf contends, present inroads on this tradition insist that: «1) bodily experience can reveal the divine, 2) affectivity is as essential as rationality to true Christian love, 3) Christian love exists not to bind autonomous selves, but as the proper form of connection between beings who become human persons in relation, and 4) the experience of bodily pleasure is important in creating the ability to trust and love others, including God.»

The immediate implication of this, which is really my second statement in shorthand form, is that the Bible is thus a human product, namely, the response of two ancient communities to their experience of the Sacred.

As a result sufficiently varied forms of mind or experience, some vastly different from human minds or experiences, could without contradiction be thought to relate themselves as molecules, atoms, or particles do to one another, and to our perceptions.

The blood - and - guts tales told by the ancestors of today's journalists gradually evolved into more civilized literary forms, to provide more complex characterizations, to describe more universal human experiences, to explore more sophisticated levels of conflict.

Whitehead's philosophy of organism is an attempt to restate the Creek conception by extending features of human experiencing to subhuman forms.

: An Essay in Whitehead's Metaphysics,» does not bring the Whiteheadian account of deity into direct contact with particular, concrete historical or individual experience.1 Williams affirms that the specific metaphysical functions ascribed to God by Whitehead «involve the assertion that God makes a specific and observable difference in the behavior of things» (page 178) and goes on to remark that «Verification [of God's specific causality] must take the form of observable results in cosmic history, in human history, and in personal experience» (page 179).

Shailer Matthews once accurately described most theories of atonement as «transcendentalized politics».3 It is God who redeenns man, and what God does can not be identified with any human experience or form, though it penetrates human understanding.

Yet implicitly it was constituted as a constructive or normative project: What it presented as a description of human voluntarism in fact had to displace a very different form of human self - understanding and long - standing experience.

It seems clear that the human mind does not possess innate patterns by which the materials of sense experience must be formed.

Occasions of human experience everywhere exhibit the structures described by Whitehead's categories and, in addition to that, the special forms described as intellectual feelings.

Descartes attempted to protect Catholic metaphysical methodology from the encroachment of science through his «innate ideas», which depicted the Greek static form as something known a priori to human experience of the physical.

Are theological interpretations of the hopes implied in diverse cultures and social experiences devices for the self - perpetuation and self - glorification of these forms of life, or do they succeed in placing conflicting hopes in a transcendent perspective such that the authentically human reality is disclosed?

In the simplest terms then, human social experience is a form of togetherness in which there is a sharing of feeling, a concordance of emotion, between two or more individuals who become immanently related one to another by the very character of their mutual experience.

Basically, his solution takes the form of distinguishing two different levels of human experience, or of more or less conscious thinking about experience, on only the deeper of which is there an experience of God that is both direct and universal.

Force, in any of its various forms, is decidedly anti-social, for Whitehead.7 Thus rooted in human emotional and instinctive experience, human social relations are not principally rational or artificially instituted, but instead are founded on natural feelings of accommodation and mutual beneficence.

It is a «social event» founded on the basic need for human beings to interrelate with others of their kind within the context of a nourishing social environment; it is a «living - togetherness» constituted of individual human beings sharing a common and, to some extent, mutually satisfying form of social experience.

The answer, he believes, is «that we know what «knowledge» is partly by knowing God, and that though it is true that we form the idea of divine knowledge by analogical extension from our experience of human knowledge, this is not the whole truth, the other side of the matter being that we form our idea of human knowledge by exploiting the intuition... which we have of God» (155).

This verification is both by the objective historical and literary evidence and by the «reasons of the heart» which form so large a part of human existence and of Christian faith and experience in particular.

He in effect recognizes this when he admits that «we form the idea of divine knowledge by analogical extension from our experience of human knowledge» (1970a, 155).

We must remember that in Israelite tradition there was a long history of visionary experiences, commencing with the ancient theophanies in which God was thought to have «appeared» to men in human form.

Basic to this discovery is the recognition that human experience is not exhausted by the external sense perceptions of which science and history are in their different forms the critical analysis.

Christianity is an essential ingredient in our culture, says Brague, for its form «enables it to remain open to whatever can come from the outside and enrich the hoard of its experiences with the human and divine.»

This type of argument is again broadly evidentiary in nature, although it reflects not the «turn to the subject» characteristic of the appeal to individual experience, but rather a «pragmatic» or «linguistic» turn, as illustrated by Whitehead's observation that the evidence of human experience as shared by civilized intercommunication «is also diffused throughout the meanings of words and linguistic expressions» (cited in TPT 74).12 Such an appeal is an essentially historical form of argumentation.

It is the need to get behind the veil of conventional symbols and forms to the quick of human life and experience.

The self is a society, a stream of consciousness, formed by a synthesis of experient occasions, analogous to momentary human experiences which occur at, roughly, 10 - 20 per second.

As the name «genetic ontology» indicates, one general assumption is that the human's statements about reality express the experience of a genesis of being — and to be sure in a phylogenetic as well as in an ontogenetic sense, that is, in the form of an historical - evolutionary as well as an individual process.

Though he became a Catholic late in life, he was, I think, in theological terms what one would call a «skeptical fideist»: temperamentally and through wide experience a skeptic, his skepticism took the form of an incapacity to believe in all merely human authority or power.

Thus an assertion of the right to be religiously human, which involves choosing, transforming and inhabiting the world of «my» or «our» religion in accordance with «my» or «our» changing experiences, plays an important role in forming local religious identity.

I would not for a minute wish to deny that we are too often motivated by an obsessive desire for power and control, and dominated by a narrow and calculating rationality which can not even acknowledge the deeper values of human life and experience, and that such attitudes may contribute to the coming of one form or another of global catastrophe.